한역본 『首楞嚴三昧經』이 중국불교에 미친 영향 小考 (A Study on the Influence of the Surangamasamadhi Sutra's Translation in the Chinese Buddhism)

서지정보

· 발행기관 : 한국중국학회
· 수록지 정보 : 중국학보 / 59호 / 385 ~ 409페이지
· 저자명 : 최은영

초록

Samadhi sutras were introduced as Mahayana scriptures in the early Chinese Buddhism while nearly all of them were oddly translated by Shramanas and Upasakas from the Xiyu [西域, the Western Regions] or other areas[月支國]. There are many samadhi sutras that have been translated several times due to their regional limitation of spread or, conversely, due to their wide spread. Although these samadhi sutras, including pratiutpanna samadhi sutra and Xianjie Jing [賢劫經] are mainly represented by their distinctive emphasis on meditation through visualizing numerous Buddhas and Bodhisattvas, Surangama Samadhi Sutra is a uniquely representative samadhi sutra that has been widely spread with great influence on the history of Chinese Buddhism. It is recorded to have been translated more than seven times in the early period of Buddhist transmission in China. It appears to have been related with all the major Mahayana scriptures including Prajna, Dashabhumi, Vimalakirti, Saddharma Pundarika, and Nirvana Sutras. It also appears to have been related with the later Surangama Sutra in that they are incorporating magical incantations a bit similarly in their motives and development.
Surangama Samadhi Sutra is noteworthy in that its content includes the unprecedented thought of the identity between the Demonic world and the Buddha world, whose concrete introduction to the thought of Chinese Buddhism is ascribed to Zhiyi [智顗, 538-597], the founder of the Tientai School [天台宗] in China. The doctrine of shijiehujushuo [十界互具說, each of the ten worlds interfused in each other], one of this school's main theories, asserts that each of the ten worlds, namely, the hell, the famished demon's, the asura's, the human's, the deva's, the shravaka's, the Bodhisattva's, and the Buddha's world, includes all the ten worlds within itself. In other words, the hell includes the Buddha world, while the Buddha world includes the hell, provided that the Buddha world does not stir up the hell. Such development of thought is coherent with the development of the Huayen and Ch'an thought, which appears to have direct relation with the Chinese style of thinking everything in interpenetration and interfusion.
This paper purports to clarify the influence of the Surangama Samadhi Sutra, whose only extant version is by Kumarajiva while all the other translations are extinct, on the four types of samadhi in the Tientai School, in addition to the fact that another clue of its influence in the later Chinese Buddhism could be found. Further studies will clarify the occasion of the contemporary Chinese reception of samadhi sutras. In the beginning of the Buddhist transmission in China, Chinese people appear a bit to have thought of Buddha as a Taoist expert [道士] or immortal [神仙] while regarding Buddhism as a type of Taoist practice. In that the sutras describe samadhi as the expression of Buddha's virtues, introducing Boddhisattvas having innumerable powers of samadhi as personifications of such virtues, the actual early Chinese Buddhism might be recognized to have identified samadhi as a kind of Taoist practice. For example, Samadhi is often explained as the power to subdue demons and achieve one's wishes. The concrete significance of samadhi in the consciousness of Chinese people from 2nd to 5th century requires further study.

영어초록

Samadhi sutras were introduced as Mahayana scriptures in the early Chinese Buddhism while nearly all of them were oddly translated by Shramanas and Upasakas from the Xiyu [西域, the Western Regions] or other areas[月支國]. There are many samadhi sutras that have been translated several times due to their regional limitation of spread or, conversely, due to their wide spread. Although these samadhi sutras, including pratiutpanna samadhi sutra and Xianjie Jing [賢劫經] are mainly represented by their distinctive emphasis on meditation through visualizing numerous Buddhas and Bodhisattvas, Surangama Samadhi Sutra is a uniquely representative samadhi sutra that has been widely spread with great influence on the history of Chinese Buddhism. It is recorded to have been translated more than seven times in the early period of Buddhist transmission in China. It appears to have been related with all the major Mahayana scriptures including Prajna, Dashabhumi, Vimalakirti, Saddharma Pundarika, and Nirvana Sutras. It also appears to have been related with the later Surangama Sutra in that they are incorporating magical incantations a bit similarly in their motives and development.
Surangama Samadhi Sutra is noteworthy in that its content includes the unprecedented thought of the identity between the Demonic world and the Buddha world, whose concrete introduction to the thought of Chinese Buddhism is ascribed to Zhiyi [智顗, 538-597], the founder of the Tientai School [天台宗] in China. The doctrine of shijiehujushuo [十界互具說, each of the ten worlds interfused in each other], one of this school's main theories, asserts that each of the ten worlds, namely, the hell, the famished demon's, the asura's, the human's, the deva's, the shravaka's, the Bodhisattva's, and the Buddha's world, includes all the ten worlds within itself. In other words, the hell includes the Buddha world, while the Buddha world includes the hell, provided that the Buddha world does not stir up the hell. Such development of thought is coherent with the development of the Huayen and Ch'an thought, which appears to have direct relation with the Chinese style of thinking everything in interpenetration and interfusion.
This paper purports to clarify the influence of the Surangama Samadhi Sutra, whose only extant version is by Kumarajiva while all the other translations are extinct, on the four types of samadhi in the Tientai School, in addition to the fact that another clue of its influence in the later Chinese Buddhism could be found. Further studies will clarify the occasion of the contemporary Chinese reception of samadhi sutras. In the beginning of the Buddhist transmission in China, Chinese people appear a bit to have thought of Buddha as a Taoist expert [道士] or immortal [神仙] while regarding Buddhism as a type of Taoist practice. In that the sutras describe samadhi as the expression of Buddha's virtues, introducing Boddhisattvas having innumerable powers of samadhi as personifications of such virtues, the actual early Chinese Buddhism might be recognized to have identified samadhi as a kind of Taoist practice. For example, Samadhi is often explained as the power to subdue demons and achieve one's wishes. The concrete significance of samadhi in the consciousness of Chinese people from 2nd to 5th century requires further study.

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